لِتَكُونَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "لِتَكُونَ".
فَٱلْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةً ۚ وَإِنَّ كَثِيرًا مِّنَ ٱلنَّاسِ عَنْ ءَايَٰتِنَا لَغَٰفِلُونَ
可以注意的是, 在所有宗教经典和历史书籍中只有 «古兰经» 谈到这个事实。«圣经» 没有谈到过它, 任何历史书籍也没有谈过。但是安拉的言语是何等令人惊叹的正确啊! 时光流逝了三千多年以后, 发现了法老的尸体。现在他的尸体保存在开罗的博物馆里。那尸体表明法老是一个瘦的、身材不高的人, 面貌上显现出忿怒和愚蠢的神情。穆撒生在 Rameses 二世时代而且由他抚养成人 (《出埃及记》2:2-10), 可是委托他担任先知传教活动的时候是在Rameses二世的儿子Merneptah (Meneptah)王朝 (Jew. Enc., Vol.9, p.500和Enc. Bib., Under “Pharaoh” & Under “Egpt”)。
قرآن مجید کی صداقت اس آیت کے ذریعہ سے اب تک ثابت ہو رہی ہے کیونکہ فرعونِ موسیٰ کی لاش سمندر میں غرق ہونے کے بعد بچ کر آج تک محفوظ رکھی گئی ہے اور اب بھی مصر کے عجائب خانہ میں موجود ہے۔
It is remarkable that the Qur’an alone of all religious Scriptures and books of history mentions this fact. The Bible makes no mention of it, nor does any book of history. But in what wonderful manner the Word of God has proved true! After the lapse of more than 3000 years the body of Pharaoh has been discovered and it now lies in a preserved state in the museum at Cairo. The body shows Pharaoh to have been a lean, short-bodied man, with a countenance expressive of anger and stupidity. Moses was born in the time of Rameses II and was brought up by him (Exod. 2: 2-10), but it was in the reign of his son, Merneptah (Meneptah) that he was entrusted with the mission of a Prophet (Jew. Enc., vol. 8, p. 500 & Enc. Bib., under "Pharaoh" & under "Egypt").
Commentary:
Divine rewards, indeed, are pregnant with deep import. Pharaoh believed at a time when his faith was nothing more than a body without a soul: therefore, God rescued only his body from destruction, not letting his soul benefit by it. The body was saved from destruction that it might serve as a lesson for the generations to come.
It is remarkable that the Quran alone speaks of this fact. The Bible makes no mention of it, nor does any book of history. But in how wonderful a manner the word of God- has proved true! After the lapse of more than 3,000 years the body of Pharaoh has been discovered and it now lies in a preserved state in a museum at Cairo. The body shows Pharaoh to have been a lean, short-bodied man, with a countenance expressive of anger and stupidity. How far removed is the present age from the time when Pharaoh lived; yet God the Almighty not only saved his body but has also preserved it to the present age.
This verse supplies very strong testimony to the Divine origin of the Quran and to its distinct superiority over the Bible. The Pentateuch professes to give the history of the time of Moses and it is claimed that it was written in his own time. Yet the Quran, which came about 2,000 years after the Torah, has mentioned some incidents (including the present one) which are not mentioned in the Bible but which subsequent events have proved to be true. This establishes the truth of the Quran and the unreliability of the Pentateuch beyond any shadow of doubt.
The verse also points to the supreme moral lesson that we should hasten to accept the truth as soon as it comes to us and should not vacillate or procrastinate, as Pharaoh did.
It further shows that God does not allow even the slightest act of virtue to go unrewarded. Pharaoh believed at the time of his death, when his faith was but a shell without a kernel, yet even that act was not allowed to go quite unrewarded, for, though his soul was lost, his body was saved. His body may now prove the means of guiding many to truth; possibly it may spiritually benefit him also. This is perhaps why the famous Muslim saint, Muhy-ud-Din ibn ‘Arabi, holds that Pharaoh may be spared the punishment of Hell. The idea may not be right but it certainly provides food for thought.
Some commentators are of the opinion that the name of the drowned Pharaoh was Rameses. But this does not appear to be right. Moses was certainly born in the time of Rameses II and was brought up by him (Exod. 1:11), but it was in the reign of his son, Merneptah (Meneptah), that he was entrusted with the mission of a Prophet (Exod. 2:23). See also Jew. Enc., vol. 8, page 500, & Enc. Bib., under Pharaoh and under Egypt.
602
可以注意的是, 在所有宗教经典和历史书籍中只有 «古兰经» 谈到这个事实。«圣经» 没有谈到过它, 任何历史书籍也没有谈过。但是安拉的言语是何等令人惊叹的正确啊! 时光流逝了三千多年以后, 发现了法老的尸体。现在他的尸体保存在开罗的博物馆里。那尸体表明法老是一个瘦的、身材不高的人, 面貌上显现出忿怒和愚蠢的神情。穆撒生在 Rameses 二世时代而且由他抚养成人 (《出埃及记》2:2-10), 可是委托他担任先知传教活动的时候是在Rameses二世的儿子Merneptah (Meneptah)王朝 (Jew. Enc., Vol.9, p.500和Enc. Bib., Under “Pharaoh” & Under “Egpt”)。
2
قرآن مجید کی صداقت اس آیت کے ذریعہ سے اب تک ثابت ہو رہی ہے کیونکہ فرعونِ موسیٰ کی لاش سمندر میں غرق ہونے کے بعد بچ کر آج تک محفوظ رکھی گئی ہے اور اب بھی مصر کے عجائب خانہ میں موجود ہے۔
1365
Commentary:
Divine rewards, indeed, are pregnant with deep import. Pharaoh believed at a time when his faith was nothing more than a body without a soul: therefore, God rescued only his body from destruction, not letting his soul benefit by it. The body was saved from destruction that it might serve as a lesson for the generations to come.
It is remarkable that the Quran alone speaks of this fact. The Bible makes no mention of it, nor does any book of history. But in how wonderful a manner the word of God- has proved true! After the lapse of more than 3,000 years the body of Pharaoh has been discovered and it now lies in a preserved state in a museum at Cairo. The body shows Pharaoh to have been a lean, short-bodied man, with a countenance expressive of anger and stupidity. How far removed is the present age from the time when Pharaoh lived; yet God the Almighty not only saved his body but has also preserved it to the present age.
This verse supplies very strong testimony to the Divine origin of the Quran and to its distinct superiority over the Bible. The Pentateuch professes to give the history of the time of Moses and it is claimed that it was written in his own time. Yet the Quran, which came about 2,000 years after the Torah, has mentioned some incidents (including the present one) which are not mentioned in the Bible but which subsequent events have proved to be true. This establishes the truth of the Quran and the unreliability of the Pentateuch beyond any shadow of doubt.
The verse also points to the supreme moral lesson that we should hasten to accept the truth as soon as it comes to us and should not vacillate or procrastinate, as Pharaoh did.
It further shows that God does not allow even the slightest act of virtue to go unrewarded. Pharaoh believed at the time of his death, when his faith was but a shell without a kernel, yet even that act was not allowed to go quite unrewarded, for, though his soul was lost, his body was saved. His body may now prove the means of guiding many to truth; possibly it may spiritually benefit him also. This is perhaps why the famous Muslim saint, Muhy-ud-Din ibn ‘Arabi, holds that Pharaoh may be spared the punishment of Hell. The idea may not be right but it certainly provides food for thought.
Some commentators are of the opinion that the name of the drowned Pharaoh was Rameses. But this does not appear to be right. Moses was certainly born in the time of Rameses II and was brought up by him (Exod. 1:11), but it was in the reign of his son, Merneptah (Meneptah), that he was entrusted with the mission of a Prophet (Exod. 2:23). See also Jew. Enc., vol. 8, page 500, & Enc. Bib., under Pharaoh and under Egypt.
1286
It is remarkable that the Qur’an alone of all religious Scriptures and books of history mentions this fact. The Bible makes no mention of it, nor does any book of history. But in what wonderful manner the Word of God has proved true! After the lapse of more than 3000 years the body of Pharaoh has been discovered and it now lies in a preserved state in the museum at Cairo. The body shows Pharaoh to have been a lean, short-bodied man, with a countenance expressive of anger and stupidity. Moses was born in the time of Rameses II and was brought up by him (Exod. 2: 2-10), but it was in the reign of his son, Merneptah (Meneptah) that he was entrusted with the mission of a Prophet (Jew. Enc., vol. 8, p. 500 & Enc. Bib., under "Pharaoh" & under "Egypt").
عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ ٱلْمُنذِرِينَ
2:98; 16:103.
这节经文中, 传达 «古兰经» 启示的天使称为 رُوْحُ الْاَمِيْن (Ruhul-Amin), 即可靠的传达启示的天使。在其他经文中, 他又名 رُوْحُ الْقُدُسْ (Ruhul-Qudus, 16:103), 即神圣的天使。后一称号在 «古兰经» 中用来指出永恒而完全没有任何错误或缺点; 而使用前一称号 Ruhul-Amin意示它一定会继续享受安拉的保护, 不受一切想窜改它的经文的企图的影响。这一称号专用于启示 «古兰经» 方面, 因为安拉许约的永恒保护, 是不给其他启示的经典的; 这些经典的经文在时间的进程中会受到干扰和窜改。奇怪的是, 穆圣本人在麦加称为 اَلْاَمِيْن (Al-Amin, 可靠的传达启示者)。安拉命令一位 اَمِيْن (Amin) 传达启示给一位 اَمِيْن (Amin) 的 «古兰经» 所给予它的可靠性及其明证是多么伟大啊！
عَلٰی قَلْبِكَ (‘ala qalbika) “在你的心中” 这几个字, 加在这里是指出 «古兰经» 中启示的经文并不是穆圣用自己的话表达出受到灵感的思想, 而是安拉自己真正的话, 它通过天使吉布里尔的媒介, 降在穆圣的心中。
The words 'on thy heart' have been added to indicate that the Quranic revelations were not merely inspired ideas which the Holy Prophet expressed in his own words but were the actual words of God Himself which descended upon the Prophet’s heart through the medium of Gabriel.
Commentary:
The words 'on thy heart' have been added to indicate that the Quranic revelations were not merely inspired ideas which the Holy Prophet expressed in his own words but were the actual words of God Himself which descended upon the Prophet’s heart through the medium of Gabriel. The verse also implies reference to a famous prophecy of Moses (Deut. 18:18) in which it is stated that God would put His words in the mouth of the Prophet whom He would raise from among the brethren of the Israelites. Of all revealed scriptures, the Quran stands unique in this respect that from beginning to end it is the spoken Word of God (کلام اللّٰه).
The allusion in the words "on thy heart" may also be to the purity of the Holy Prophet’s heart and his perfect aptitude for receiving Divine revelation to which a beautiful reference has also been made in 24:36.
It may be noted in passing that Divine revelation descends, besides the heart, on the tongue and the ears. In 75:17 we have the words, "move not thy tongue with this revelation that thou mayest hasten to preserve it," which shows that revelation descends on the tongue also. The Holy Prophet is reported to have said: "Sometimes the angel takes the form of a man and talks to me and I remember what he says" (Bukhari). This hadith shows that revelation descends on the ears also. But the revelation which descends upon the tongue or the ear descends at the same time on the heart as well.
a
2:98; 16:103.
930
这节经文中, 传达 «古兰经» 启示的天使称为 رُوْحُ الْاَمِيْن (Ruhul-Amin), 即可靠的传达启示的天使。在其他经文中, 他又名 رُوْحُ الْقُدُسْ (Ruhul-Qudus, 16:103), 即神圣的天使。后一称号在 «古兰经» 中用来指出永恒而完全没有任何错误或缺点; 而使用前一称号 Ruhul-Amin意示它一定会继续享受安拉的保护, 不受一切想窜改它的经文的企图的影响。这一称号专用于启示 «古兰经» 方面, 因为安拉许约的永恒保护, 是不给其他启示的经典的; 这些经典的经文在时间的进程中会受到干扰和窜改。奇怪的是, 穆圣本人在麦加称为 اَلْاَمِيْن (Al-Amin, 可靠的传达启示者)。安拉命令一位 اَمِيْن (Amin) 传达启示给一位 اَمِيْن (Amin) 的 «古兰经» 所给予它的可靠性及其明证是多么伟大啊！
931
عَلٰی قَلْبِكَ (‘ala qalbika) “在你的心中” 这几个字, 加在这里是指出 «古兰经» 中启示的经文并不是穆圣用自己的话表达出受到灵感的思想, 而是安拉自己真正的话, 它通过天使吉布里尔的媒介, 降在穆圣的心中。
2797
Commentary:
The words 'on thy heart' have been added to indicate that the Quranic revelations were not merely inspired ideas which the Holy Prophet expressed in his own words but were the actual words of God Himself which descended upon the Prophet’s heart through the medium of Gabriel. The verse also implies reference to a famous prophecy of Moses (Deut. 18:18) in which it is stated that God would put His words in the mouth of the Prophet whom He would raise from among the brethren of the Israelites. Of all revealed scriptures, the Quran stands unique in this respect that from beginning to end it is the spoken Word of God (کلام اللّٰه).
The allusion in the words "on thy heart" may also be to the purity of the Holy Prophet’s heart and his perfect aptitude for receiving Divine revelation to which a beautiful reference has also been made in 24:36.
It may be noted in passing that Divine revelation descends, besides the heart, on the tongue and the ears. In 75:17 we have the words, "move not thy tongue with this revelation that thou mayest hasten to preserve it," which shows that revelation descends on the tongue also. The Holy Prophet is reported to have said: "Sometimes the angel takes the form of a man and talks to me and I remember what he says" (Bukhari). This hadith shows that revelation descends on the ears also. But the revelation which descends upon the tongue or the ear descends at the same time on the heart as well.
2134
The words 'on thy heart' have been added to indicate that the Quranic revelations were not merely inspired ideas which the Holy Prophet expressed in his own words but were the actual words of God Himself which descended upon the Prophet’s heart through the medium of Gabriel.
وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَٰرِغًا ۖ إِن كَادَتْ لَتُبْدِى بِهِۦ لَوْلَآ أَن رَّبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ ٱلْمُؤْمِنِينَ
Moses’s mother was so much pleased with Moses having been restored to her that out of extreme joy she was on the point of declaring that the child belonged to her. If God had not restrained her, she almost had told people about the whole affair—how she had received a Divine revelation and how in pursuance of it she had put the child into the river and so on.
Important Words:
فارغا (free from anxiety) is derived from فرغ which means, it was or became empty, void, devoid; he died. فرغ له means, he made him or it the object to which he directed himself. فارغ means, vacant, devoid of or free from care or anxiety or disquietude (Lane & Aqrab).
Commentary:
The heart of Moses’ mother became free from care or anxiety because of the consolation and assurance given to her by Divine revelation referred to in v. 8 above. The pronoun ہ in به may refer either to Moses or to the matter concerned. In the first case the expression ان کادت لتبدی به would mean that Moses’ mother was so much pleased with Moses having been restored to her that out of joy she was on the point of declaring that the child belonged to her. In the second case the meaning would be that if God had not restrained her, she almost had told people about the whole affair—how she had received a Divine revelation and how in pursuance of it she had put the child into the river and so on.
2885
Important Words:
فارغا (free from anxiety) is derived from فرغ which means, it was or became empty, void, devoid; he died. فرغ له means, he made him or it the object to which he directed himself. فارغ means, vacant, devoid of or free from care or anxiety or disquietude (Lane & Aqrab).
Commentary:
The heart of Moses’ mother became free from care or anxiety because of the consolation and assurance given to her by Divine revelation referred to in v. 8 above. The pronoun ہ in به may refer either to Moses or to the matter concerned. In the first case the expression ان کادت لتبدی به would mean that Moses’ mother was so much pleased with Moses having been restored to her that out of joy she was on the point of declaring that the child belonged to her. In the second case the meaning would be that if God had not restrained her, she almost had told people about the whole affair—how she had received a Divine revelation and how in pursuance of it she had put the child into the river and so on.
2202
Moses’s mother was so much pleased with Moses having been restored to her that out of extreme joy she was on the point of declaring that the child belonged to her. If God had not restrained her, she almost had told people about the whole affair—how she had received a Divine revelation and how in pursuance of it she had put the child into the river and so on.